Thera 1.64: Vimala-Kondanna
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(64):Vimala-Kondanna Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =64. Vimala-Kondañña= He was reborn in this Buddha-age as the son of Ambapālī, his father being King Bimbisāra.1 She named the child Vimala, but afterwards he was known as Vimala-Kondañña.2 He was convinced by the Buddha-majesty of the Exalted One at Vesālī, left the world for the (monks)Order, and attained arahantship(enlightenment). He declared his anna(supreme attainment) in this verse: ---- 64 Dumavhayāya uppanno jāto paṇḍaraketunā|| Ketuhā ketunāyeva mahāketuɱ padhaɱsayīti.|| || ---- 64 By the bright banner came I here to birth In her(mother) called of the Tree(amba/mango). And by the ketu3 That cuts down the ketu, is the great ketu over-thrown.4 ---- 1 Cf. Sisters, Ps. lxvi., where he is said to have converted his mother. 2 Vimala = spotless. There is no apparent clue to his acquiring the brahmin(priest) clan-name of Kondañña. Cf. CCXLVI. 3 The word ketu may mean evil , as her mother (Ambapali/Amrapali) was a courtesan (a concubine/prostitute) of king Bimbisara . So the verse may mean that he was born of evil but now, by attaining enlightenment , he has over-thrown that evil of birth. 4 This verse is one of the allusion-riddles dear to ancient poets. The one word ketu (banner, flag) is symbolical (1) of Bimbisāra's kingship; (2) of the Dhamma: 'For the Path(Dhamma) is the banner of the seers,' quotes the Commentary (Ang. ii. 51; iii. 150); (3) of the vice of conceit (māna: 'flaunting a flag ... desire of the heart for self-advertisement') (Dhs., 1116; Bud. Psyṁ, p. 298, n. 3; (4) of the hosts of evil. Hence the fourfold iteration of ketu may be thus paraphrased: 'By me, son of a king (1), through the aid of the Dhamma (2), cutting down evil (4), is conceit (3), with all self-illusion involved in that, overthrown.' The Tree is the Mango (amba), beneath which, in her legend, Ambapālī was found as an infant. ---- 1.7-4 64 Commentary on the stanza of =Vimalakoṇḍañña Thera= The staza starting with Dumavahayāya uppanno constitutes that of the Thera Vimala Koṇḍañña. What is the origin? This one also, having done devoted service towards former Buddhas and accumulating meritorious deeds conducive toward escape from the rounds of repeated rebirths (vaṭṭa) in this and that axistence, was reborn in a wealthy family, at the time of the Glorius One Vupassī, ninety one aeons (kappa) ago, from now. On having attained the age of intelligence, he, one day, saw the Blessed One Vipassī, surrounded by a large assembly, taught the truth (dhamma) and being pious-minded he offered reverntially four gold flowers to Him. In order to well increase his pleasing piety, the Glorius One had such exercise of His psychic power performed that the gold spread down that entire region. On having seen it, he became all the more pious-minded, paid his homage to the Gorious One, seized that sign (nimittaṃ), sent back to his own house, died due to a certain disease while retaining his zest on Buddha as an object of thought (ārammaṇa) and sprang up amongst the Tusita divine-beings. Having done maritorious deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings and took his conception in the womb of Ambapāli dependent on (paṭicca) king Bimbisāra when this Buddha arose. Indeed, at the time he was young, king Bimbisāra, on having heard about the beauty (rūpasampatti) of Ambapāli, has his longing for her become well-arisen, went to Vesālī in disguise, accompanied by a few men and had copulation with her for a night. On that occasion this one took conception in her womb. She also informed him the condition of her getting of pregnancy. The king also revealed his own indentity, gave her whatever should be given and took his departure. She gave birth to a son as a sequal to the all-round maturity of her pregnancy. His name was “Vimala (the pure).” Later he became known as Vimala Koṇḍañña. On having come of age, he saw Buddha’s supernatural power when the Glorius One went to Vesāī, became pious-minded, became a monk, had his preliminary duties done, placed himself upon the development of spiritual insight (vipassanā) and attained Arahantship but before long. Hence has it been said in the Apadāna:– “The Blessed One, named Vipassī, the eldest of the world, the bull among men, seated amidst multitude of men taught the path of immortaily (amata). Having heard the dhamma of His, who was such as to be the monarch of men (dvipadinda), I made a special offering of four gold flowers to Buddha. It became gold awning as extensive as the assembly then. Buddha’s rays and gold glitter and became bountiful brillience. Elation-minded and excellent-hearted, I became thrilled (vedajāta) and had my hands clasped (in adoration)! Their evocation of prosperous happiness (vitti); they bear bliss in the visible order of things (diṭṭhadhammasukhāvaho). After having taken leave of the self- awakenen Buddha, I paid my homage to Him of good practice (vata). Having had my joy arisen, I approaced my own mansion. When I had entered inside my mansion, I made myself aware of the most ex- cellent Buddha. Owing to that pious- mindedness, I got to (upapajji) Tusita heaven. It was ninety one eaons (kappa) ago, from now, that I made my special offering of flowers. I do not remember any evil existence; this is the fruitful result of my reverential offering to Buddha. There were sixteen sovereigns by the well-recognised name of Nemi, who were world-kings of great strength, forty three aeons (kappa) ago from now. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he uttered a stanza starting with “dumavyayāya,” making manifest his Arahantship (aññā) with the indication (padesa) of Arahantship. 64. There dumavhayāya means by what should be called the mango tree; at Ambapāli; thus, is the meaning. This is a locative-case word in the locative sense (ādhāra). Uppanno means having sprung up and is being produced in her womb. Jāto paṇḍaraketunā means (he) was born owing to having become the cause by ing Bimbisāra clearly known as; “Paṇḍarake tu (white flag),” because of the banner of dazzling white (dhavala) cloth; he was born dependent on him (the king); thus, is the meaning. Uppanno means alternatively the showing of first birth (abhimibbatti). Thereafter, indeed, Jāto means showing the birth. Indeed in the world, the usage (vohara) had been born (jāta) is beginning from the time of giving birth (vijāyana). Here again by this expression: “dumavhayāya uppanno (having sprung up from the so-called tree,” removes (apaneti) the state of self-praise; he sheds light on (dīpeti) his achievement of distinctive birth (sabbhava) of many a lord’s son. By such an expression as: “Jāto paṇḍaraketunā (born due to the white flag)” he removes the censure of others (paravambhana) by showing that his father is well-known (viññāta). Ketuhā means abandoning pride. Indeed, pride is like a banner because of its characteristic of haughtimess; thus, ketu (bannerlike) pride. Likewise, indeed, that pride is said to be “ketukamyatāpaccupaṭṭhāno (the phenomenon of striving after banner).” Ketunāyeva means by means of wisdom (paññā) even. Indeed, wisdom (paññā) is known as the banner of the holy nobles (ariya) because of its lofty status (accuggatattha), by its vanquishing the army of Māra and by its preceeding status. On that account Buddha said: “Indeed, the truth (dhamma) is the banner of recluses (isi). Mahāketuṃ padhaṃsayi is to be construed thus:– They are large because of being supremely spacious in sphere; many also are modes of pride because of such varieties as superiority pride, congenital pride and so on; and other deeds (dhamma) of depravity (kilesa): because they stand elevated (samussitaṭṭha), they constitute banner; the bammer of this one; tus mahāketu (big banner): the evil one māra He vanquished and made meek that Māra by awy of destroying his army and transcending his region. “Mahāketuṃ padhaṃsayi (he destroyed the big banner),” thus, he made manifest his Arahantship by his indication of aññā(attainment), pointing himself out as if he were another one. The Commentary on the stanza of the Thera Vimala Koṇḍañña is complete. ----